"Continuing Anglican" Churches - Arguably the most consistently traditional or "classical" Anglican churches.

Continuing Anglican Miscellany

"Anglican Realignment" Churches (ACNA, AMiA, and others) - Conservative but markedly less traditional.

Reformed Episcopal Church - Currently part of the Anglican Realignment but these days much more like the traditional Continuing Anglican bodies.


1662 Book of Common Prayer Online

1928 Book of Common Prayer Online

A Living Text

Alastair's Adversaria

Akenside Press

American Anglican Council

American Anglican Council Videos on the 39 Articles


Anglican Audio

Anglican Bible and Book Society

An Anglican Bookshelf (List of recommended Anglican books)

Anglican Catholic Church

Anglican Catholic Liturgy and Theology

Anglican Church in North America

Anglican Church Planting

Anglican Eucharistic Theology

Anglican Expositor

Anglican Mainstream

Anglican Mission in the Americas

Anglican Mom

An Anglican Priest

Anglican Radio

Anglican Rose

Anglicanly Speaking

The Anglophilic Anglican

A BCP Anglican

The Book of Common Prayer (Blog of Photos)

The Book of Common Prayer (Online Texts)

The Cathedral Close

The Catholic Anglican

The Church Calendar

Church Society

Classical Anglicanism:  Essays by Fr. Robert Hart

Cogito, Credo, Petam

Colorado Anglican Society

(The Old) Continuing Anglican Churchman

(The New) Continuing Anglican Churchman

The Continuum

The Curate's Corner

The Cure of Souls

Drew's Views

The Evangelical Ascetic

Fellowship of Concerned Churchmen

Forward in Christ Magazine

Forward in Faith North America

Francis J. Hall's Theological Outlines

Free Range Anglican

The Hackney Hub

International Catholic Congress of Anglicans

Jesse Nigro's Thoughts

The Latimer Trust

Martin Thornton

New Goliards

New Scriptorium (Anglican Articles and Books Online)

The North American Anglican

O cuniculi! Ubi lexicon Latinum posui?

The Ohio Anglican Blog

The Old High Churchman


Prayer Book Anglican

The Prayer Book Society, USA

Project Canterbury

Pusey House


Reformed Catholicism

Reformed Episcopal Church

The Ridley Institute

River Thames Beach Party

The Secker Society

Society of Archbishops Cranmer and Laud

The Southern High Churchman

Stand Firm


The Theologian

The World's Ruined


To All The World

Trinity House Blog

United Episcopal Church of North America

Virtue Online

We See Through A Mirror Darkly



The Babylon Bee

Bad Vestments

The Low Churchman's Guide to the Solemn High Mass

Lutheran Satire


Ponder Anew: Discussions about Worship for Thinking People


Black-Robed Regiment

Cardinal Charles Chaput Reviews "For Greater Glory" (Cristero War)

Cristero War

Benedict Option

Jim Kalb: How Bad Will Things Get?



Christians in the Roman Army: Countering the Pacifist Narrative

Bernard of Clairvaux and the Knights Templar

Gates of Nineveh

Gates of Vienna

Islamophobes (We're in good company)

Jihad Watch

Nineveh Plains Protection Units

Restore Nineveh Now - Nineveh Plains Protection Units

Sons of Liberty International (SOLI)

The Muslim Issue



Abbeville Institute Blog

Art of the Rifle

The Art of Manliness

Chronicles: A Magazine of American Culture

Church For Men

The Church Impotent: The Feminization of Christianity, (Leon Podles' online book)

Craft Beer


Eclectic Orthodoxy

First Things

The Imaginative Conservative

Joffre the Giant: Excursions in Christian Virility


Men of the West

Mercurius Pragmaticus Redivivus

Mere Comments

Mitre and Crown

Monomakhos (Eastern Orthodox; Paleocon)

Paterfamilias Daily

Tales of Chivalry

The Midland Agrarian

Those Catholic Men

Tim Holcombe: Anti-State; Pro-Kingdom

Midwest Conservative Journal

Numavox Records (Music of Kerry Livgen & Co.)

Pint, Pipe and Cross Club

The Pipe Smoker

Red River Orthodox

The Salisbury Review

Throne, Altar, Liberty

Project Appleseed (Basic Rifle Marksmanship)


What's Wrong With The World: Dispatches From The 10th Crusade



A Defense of the Doctrine of the Eternal Subordination of the Son  (Yes, this is about women's ordination.)

An (Extended) Short History of the Diaconate

Essays on the Ordination of Women to the Priesthood from the Episcopal Diocese of Ft. Worth

Father is Head at the Table: Male Eucharistic Headship and Primary Spiritual Leadership, Ray Sutton

God, Gender and the Pastoral Office, S.M. Hutchens

Homo Hierarchicus and Ecclesial Order, Brian Horne

How Ordaining Women Harms Ministry to Men, C.R. Wiley

Let's Stop Making Women Presbyters, J.I. Packer

Liturgy and Interchangeable Sexes, Peter J. Leithart

Ordaining Women as Deacons: A Reappraisal of the Anglican Mission in America's Policy

Priestesses in Plano, Robert Hart

Priestesses in the Church?, C.S. Lewis

Reasons for Questioning Women’s Ordination in the Light of Scripture, Rodney Whitacre

Streams of the River: Articles Outlining the Arguments Against the Ordination of Women to the Priesthood

Traditional Anglican Resources

William Witt's Articles on Women's Ordination (Old Jamestown Church archive)

Women Priests?, Eric Mascall

Women and the Priesthood, Catholic Answers

Women Priests: History & Theology, Patrick Reardon

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                  Theme Music:  Healey Willan - Missa brevis No. 2 in F Minor


Advent and the Christian Church Year: How Christ Comes To Us

The second Advent meditation from Stephen Scarlett, Bishop Ordinary of the Diocese of the Holy Trinity, Anglican Catholic Church, OP.


Advent and the Christian Church Year: The Party of the World vs. The Party of the Church


A Slight Repurposing of This Blog and The Disciplined Center

Not long ago I mentioned my intent to repurpose The Old Jamestown Church.  I had only a vague idea at the time concerning where I wanted to take it, but I have a much clearer now.  While I want to devote this blog to the defense of Continuing Anglicanism generally, I will be devoting a bit more time particularly to the cause of my jurisdiction, the Orthodox Anglican Church - North America (OAC).

You will likely ask, "Why, Embryo Parson?" 

My answer is that while I believe the future of traditional Anglicanism rests with the Continuum, we in the OAC have something special to offer to the cause of trad Anglicanism that I believe the New Concordat is missing.  I will elaborate in future posts.

I need to set forth this disclaimer, however: what I will have to say about all this will be merely my own opinion, and is not necessarily reflective of the thoughts and intent of the epsicopal leadership of the OAC.  Furthermore, and in keeping with that disclaimer, I will will gladly subject everything I have to say to the rule of my Presiding Bishop Thomas E. Gordon and the governing documents of the OAC.  Whatever corrections to my musings they deem necessary, I will happily accept.

So let's start with this OAC paper entitled "The Disciplined Center".


The Priesthood is About the Blood

Why I'm not a Presbyterian with a prayer book. Kudos to Alice Linsley for this superb blog article.

If to be Anglican is to be Catholic, which is what Anglicans affirm when they recite the Creed, and what all generations of Anglican divines affirmed, including the Edwardian and early Elizabethan ones, then our priests are sacrificing priests and not just Presbyterian-style "elders."

For those of you who don't know Alice, she was formerly ordained a priest in the Episcopal Church. After returning to the Church's Great Tradition, she resigned her orders and now serves as a laywoman and academic to the Catholic Faith.

The Priesthood is About the Blood.


This, Not That

The Faith, not unbelief.


That Pesky Women's Ordination Issue

Great piece by Fr. Robert Munday.  Unfortunately, the articles makes it feel like traditional Anglicans in that province are still kicking the can down the road.


A Message to the Western Rite Orthodox: Stop Fishing for Anglican Converts

From a discussion about the Branch Fact earlier today. Why the Continuing Church should be allowed to unify, stabilize, grow and evangelize, free of the predatory designs of the Orthodox diaspora here in the West, and especially of the so-called Orthodox Western Rite. I have to say that this is perhaps the most eloquent and powerful statement I've seen thus far from an Anglo-Catholic perspective rather than an Evangelical Anglican one, and it is my hope that all the bishops of the Continuum will publicly issue a similar statement, as one, in order to stake our claim as the legitimate English Catholic Church operating here in the West and in our historic missions:

"The differences between ourselves and the Orthodox Eastern Church are cultural and historical, not theological. Traditional Anglicanism is the orthodox catholic Church of the West. We differ from the Eastern Churches in matters of discipline and expression, but we hold the fullness of the ancient Faith of the Seven Ecumenical Councils. The Anglo-Catholic Church is a Western Church with a thoroughly orthodox liturgy in our own historical tradition. We westerners often accuse the Eastern Churches of the error of ethnophyletism, which is the confusion of faith and culture, yea, the identification of orthodox Christianity with a particular racial or ethnic group. I fear that accusation may be justified. Although the Eastern Churches swear up and down that they are not guilty of this confusion, the common praxis of the Eastern Church betrays an underlying attachment to this phenomenon. For the outsider at least, it appears the Eastern Orthodox behave as though to be Christian is to be Greek, Russian, or Arab. For this reason, I disappointingly believe that Eastern Orthodoxy can never fully proclaim the Gospel in a western society or culture. The Catholic Faith has never been fully incarnated by the Constantinopolitan Churches in a western context. Sometimes it seems our Eastern Orthodox friends are afraid, on a visceral and even subconscious level, of anything Western, fearing the contamination of 'papism.'

Historically, orthodox Anglicanism has enjoyed a very positive and healthy relationship with the Eastern Orthodox, mainly because both Churches have desired to affirm their positions in opposition to the Pope. Both are Apostolic and yet fiercely non-papal. Both Churches are conciliar Churches with the Seven Sacraments. In all honesty I think it must be said that the history of Anglican-Orthodox relations has been one of 'the enemy of my enemy is my friend.' I say this because the Eastern Orthodox, although they have recognised the validity of Anglican Orders beginning in 1922 with the Patriarch of Constantinople, have never really attempted to restore full sacramental communion with us, although such a restoration is not only possible but demanded by our clear theological agreement. The failure points to the aforementioned complex the Eastern Orthodox have about things western, as well as, if I may say it, to our own typical western arrogance (an arrogance which led the official Canterbury Communion utterly to destroy its relations with the Eastern Orthodox by unilaterally introducing the heresy of women's ordination). Our ultimate vocation as Traditional Anglicans is to proclaim and perpetuate the fullness of catholic orthodoxy in western terms and tradition. Now to be fair, the Eastern Orthodox have a very strong justification for rejecting the filioque clause of the Nicene-Constantinopolitan Creed, which we have received via the sixth-century Latin Church. They also reject the use of unleavened bread in the Eucharist. For that matter, they require bishops to be celibate and priests and deacons to be married before ordination. They allow up to three ecclesiastical divorces per person. An old adage says that the difference between Catholic Anglicanism and the Eastern Church is 'our ordinations and their marriages.' There is a great deal of truth to this. One theological disagreement is the filioque, which is easily solved by either removing the filioque or re-interpreting it in a strictly Orthodox sense. The latter has already been done as of the 1875 Bonn Reunion conference, which used the doctrine of S. John of Damascus to show that the Father is the sole Origin or Source (arche or aitai or Fons Deitatis) in the Godhead, from Whom the Son is begotten and the Spirit proceeds, yet the Spirit proceeds from the Father through (dia) the Son. We already interpret the filioque in an Orthodox manner, if we reject the idea of a Double Procession or Double Origination of the Spirit from the Father and the Son as from two Sources in the Trinity. The other matters are ritual or disciplinary in nature. . . .
More precisely we could say: the differences between ourselves and the Orthodox Eastern Church are cultural and historical, not dogmatic (rather than merely theological)."
- The Right Reverend Chandler Holder Jones, SSC, Bishop Suffragan of the Diocese of the Eastern United States, Anglican Province of America


Muscular Christianity, Templar Style

The fighting monks of St. Bernard of Clairvaux. He got in Dutch with the mystic Hildegard of Bingen and other authorities bc of his support of the Templars, but I think he got it right. So did the Pope. So have all generations of Anglican warriors. You can be both a warrior and a Christian. The Christian Church is not pacifist. Ask C.S. Lewis.


Continuing Anglican Unity: What's Next?

So, now that the Joint Synods of the ACC, ACA, APA and DHC have concluded and the Concordant having been signed, what's next?  On the one hand, most of us seem very happy to see this important step toward Continuing Anglican unity, but there is a fly in the ointment:  what of those other traditional churches who "consider themselves to be Anglican" but who will never sign on to the Affirmation of St. Louis?


Full Communion Concordat Signing - And Singing, October 6, 2017

The Anglican Catholic Church, the Anglican Church in America, the Anglican Province in America and the Diocese of the Holy Cross are now in communion.  Praise be to God.

Let us now pray that other traditional Anglican jurisdictions will find their way to join what is now a big impetus for unity in the Continuum.


The Joint Synods Have Begun

Let's keep them in our prayers.  My own presiding bishop is there as an observer.

Anglican Joint Synods set to begin; delegates converging on Atlanta for historic event.

Here's Kevin Kallsen's interview with Chandler Holder Jones, Bishop Suffragan in the Anglican Province of America, on what is expected to occur at the synods and thereafter.   Kallsen is ACNA, and was in this video clearly trying to get Bishop Jones to address the charge about "angry Continuers", but Jones was able to steer the direction back towards the positive.  I suspect some in the ACNA are nervous about these synods.  There's no real reason the Orthodox Church should be in talks with the ACNA rather than us.


ACNA and Immigration, Again


New to the Blog Roll

Men of the West.  Christian.  Patriarchal.  Hard Right.


ACNA Has Finally Jumped The Shark

The bishops' statement on the un-Catholic monstrosity of women's ordination.  (Things that make you go "huh!?")

The offer to disaffected ACNA clergy and laity extended by my Presiding Bishop and Metropolitan.

Commentary by Fr. Robert Hart, ACC.

Stay tuned for further commentary.  I'm especially eager to see what Touchstone Magazine's S.M. Hutchens will have to say.

There are a number of people who are saying that this statement is proof positive that ACNA has not escaped its TEC mentality.  Meet the Latcons.

Anglo-Catholics, Old High Protestants and Anglo-Calvinists in the ACNA no longer have any excuse.  They either get out of ACNA, or they content themselves with being part of TEC's legacy.  They either perpetuate the problem of Anglican identity or they take courageous steps to resolve it.  We will still face the issue of who, Anglo-Catholics, Old High Church Protestants or Anglo-Calvinists represent the purest expression of the Catholic faith we affirm in the Creed, but at least we will have left the dross of the charismatic egalitarian feminists behind us. 

"Come out from among them."


T.S. Eliot's "Christianity and Culture"

At The Imaginative Conservative

Death to liberalism:

This is not to say that ours has become a pagan society. In saying that ours is a neutral society, Eliot also is pointing out that it remains Christian, though only in vestigial form. Liberalism, the ideology dominant in the West, has emptied out (some might say “secularized”) our society, dissolving many of its religiously grounded structures and aims. Liberalism has done much to neutralize Christianity, but claims the labels “benign” and “tolerant” because it has put nothing in Christianity’s place. As Eliot puts it,

Liberalism….tends to release energy rather than accumulate it, to relax, rather than to fortify. It is a movement not so much defined by its end, as by its starting point; away from, rather than towards, something definite. Our point of departure is more real to us than our destination; and the destination is likely to present a very different picture when arrived at, from the vaguer image formed in imagination. By destroying traditional social habits of the people, by dissolving their natural collective consciousness into individual constituents, by licensing the opinions of the most foolish, by substituting instruction for education, by encouraging cleverness rather than wisdom, the upstart rather than the qualified, by fostering a notion of getting on to which the alternative is a hopeless apathy, Liberalism can prepare the way for that which is its own negative: the artificial, mechanized or brutalised control which is a desperate remedy for its chaos.(CC, 12)

Liberalism is fundamentally negative in its teleology. Its inherent purpose is to liberate individuals from constraints of tradition, social structure, and cultural context. It can have good effects (some structures are, indeed, oppressive), but if not checked it will corrode the social framework, producing anarchy and brutal responses to that anarchy. Here, obviously, Eliot is referring to the rise of totalitarianism, perhaps most obviously in response to the anarchy of post–World War I German society. He also points to the discomfiting fact that Western democracies share significant affinities with totalitarian regimes. Totalitarian regimes simply have advanced more fully (and ironically, more efficiently) on the road to paganism, a destination toward which our society continues to move.[5]


Great Article on Richard Hooker

In summary, Hooker’s Of the Laws of Ecclesiastical Polity is not only a refutation of bad doctrine. It presupposes a comprehensive and coherent theology–balancing Catholicism and Protestantism, tradition and spirit–that we can confidently call Anglican theology.

Read it here.


Two New Blogs on the Sidebar


Theological Foundations of Infant Baptism


Christianity's Manhood Problem

From the Art of Manliness:

Among men who are committed Christians, why do they seem to be more effeminate, on average, than the male population as a whole? As Murrow puts it, what is it about “Christianity, especially Western Christianity, that drives a wedge between the church and men who want to be masculine”?

These are fascinating questions, certainly for Christians who have noticed this phenomenon themselves and for pastors of churches who are concerned about the health of their congregations (as we’ll see, there’s a strong connection between the number of men in a church’s pews and its vitality).

But it’s also a fascinating subject for anyone interested in the influence of economics and sociology on religion, and who understand the enormous influence religion has had and continues to have on Western culture in general, and conceptions of manhood in particular.

So over the next several weeks, we’ll be offering two articles that explore possible answers to the above questions. First, we’ll outline various theories as to how, when, and why Christianity became feminized and unattractive to many men. We’ll then delve into the history of a time in which there emerged a dedicated response and effort to revive the masculinity of the faith — a movement that went by the name of “Muscular Christianity.”  (Link to "Muscular Christianity" provided by me, not in the original article at Art of Manliness)

Stay tuned.

Is Christianity an Inherently Feminine Religion?

The Feminization of Christianity


Any Day Now